Literary and psychological models of the self

Albright, Daniel

doi:10.1017/cbo9780511752858.004

Cited by 25 publications

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“…For Kahneman (2011), the remembering self selectively generates the story of what happened to the experiencing self in the past. However, as Albright (1994) pointed out, the experiencing self also provides foundations and constraints for future remembering.…”

Section: Structuring Memorymentioning

confidence: 99%

Blended memory: A framework for understanding distributed autobiographical remembering with photography

Fawns

2019

Memory Studies

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This paper offers a framework for understanding how different kinds of memory work together in interaction with people, photographs and other resources. Drawing on evidence from two qualitative studies of photography and memory, as well as literature from cognitive psychology, distributed cognition and media studies, I highlight complexities that have seldom been taken into account in cognitive psychology research. I then develop a "blended memory" framework in which memory and photography can be interdependent, blending together as part of a wider activity of distributed remembering that is structured by interaction and phenomenology. In contrast to studies of cued recall, which commonly feature isolated categories or single instances of recall, this framework takes account of people's histories of photographic practices and beliefs to explain the long-term convergence of episodic, semantic and inferential memory. Finally, I discuss implications for understanding and designing future memory research.

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Section: Structuring Memorymentioning

confidence: 99%

Blended memory: A framework for understanding distributed autobiographical remembering with photography

Fawns

2019

Memory Studies

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“…Although and it is possible to be uncertain of the exact boundaries of our affective sys-tems -just where our own memories end and literary pseudomemories begin." 6 For Humbert these boundaries are indeed uncertain. In fact, Nabokov seriously questions whether here we can speak in terms of boundaries at all.…”

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confidence: 99%

Memory, Consciousness, and Time in Nabokov's Lolita

Hasty¹

2004

KronoScope

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In his "Confession of a White Widowed Male, " Humbert Humbert, the fictional narrator of Nabokov's Lolita, writes: "I am not concerned with so-called 'sex' at all. " In the context of a narrative that centers on his pedophilia, it is difficult to take this assertion seriously. Yet if we do, we come to appreciate that Humbert's sexuality is emblematic of a distinctly modernist response to the perennial question of how to counter temporal passage and the inevitable loss attendant on it. Nabokov's configuration of memory, consciousness, and time in Lolita shows how passage itself might be engaged in the creative enterprise of resisting loss.

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“…And it is not just that there are many narratives: there seems to be some plasticity in the narratives themselves, in that how we will tell the story of past events depends to some extent on who we are telling it to. These aspects of memory narratives, together with the fact that they are structured as narratives, with evident background influences from the local culture in the forms that the narratives take, mean that it is fruitful to think of memory narratives as literary texts, and to try to illuminate them in the way one tries to illuminate a literary text (Albright 1994). But if we have this literary approach to memory, we may suppose that there is no more to the facts than is reported in the narratives, just as there is little more to the truth about a set of fictional characters than the text reveals to us.…”

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The Structure of Time in Autobiographical Memory

Campbell

1997

European J of Philosophy

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Time-Identification in MemoryMuch of ordinary memory is autobiographical; memory of what one saw and did, where and when. It may derive from your own past experiences, or from what other people told you about your past life. It may be phenomenologically rich, redolent of that autumn afternoon so long ago, or a few austere reports of what happened. But all autobiographical memory is first-person memory, stateable using 'I'. It is a memory you would express by saying, 'I remember I . . .'.My question is whether this autobiographical memory requires the conception of time as linear. To think of time as linear is to suppose that times are ordered by 'earlier than' in a way that is irreflexive, anti-symmetric, transitive and connected. If we identify times using the ordinary Western clock and calendar we do seem to be supposing that time is linear, and we are using a method of identifying times that could be said to be 'canonical' in the sense that the temporal relations between any two times can simply be read off from the ways in which they are identified: it is immediately apparent that, for example, Thursday 25th December 1963 is before Friday 26th December 1963. But autobiographical memory could hardly be thought to depend upon the use of the clock and calendar. Presumably humans had autobiographical memory even before the invention of the clock and calendar, children now still develop autobiographical memory before they learn how to use the clock and calendar, and people in contemporary societies which do not use the clock and calendar at all may still have autobiographical memory. So if autobiographical memory involves the identification of past times, it must use a way of identifying times that is more primitive than the clock and calendar. My question then is whether in using this more primitive way of identifying past times we are taking it that time is linear. Other structures that might be assigned to the time of autobiographical memory are, for example, those involving a tree structure, or disjoint though individually linear time-streams.Psychologists who work on human memory are often hostile to the idea that autobiographical memory involves a conception of time as linear (Friedman 1990). One reason for this is that they want to resist the idea of an 'intrinsic temporal code', a kind of internal, innate analogue of the clock and calendar system, which would be canonical in the sense that the temporal relations between any two times identified using the code could simply be read off from the ways in which they were identified. There is no reason to suppose that there is such a

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Literary and psychological models of the self

Cited by 25 publications

References 0 publications

Blended memory: A framework for understanding distributed autobiographical remembering with photography

Blended memory: A framework for understanding distributed autobiographical remembering with photography

Memory, Consciousness, and Time in Nabokov's Lolita

The Structure of Time in Autobiographical Memory

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